The wonder of the Torah is that what seem to be mere stories are actually tremendous prophecies that extend all the way to Revelation. The sparse details of Rebekah's pregnancy is one such prophecy. The opening verses of Toldot in English don't do justice to the powerful action the Hebrew text describes:
-
Isaac prayed to the LORD on behalf of his wife, because she was barren; and the LORD answered him and Rebekah his wife conceived. But the children struggled together within her; and she said, “If it is so, why then am I this way?” So she went to inquire of the LORD. The LORD said to her,“Two nations are in your womb; and two peoples will be separated from your body; and one people shall be stronger than the other; and the older shall serve the younger.” When her days to be delivered were fulfilled, behold, there were twins in her womb. Now the first came forth red, all over like a hairy garment; and they named him Esau. Afterward his brother came forth with his hand holding on to Esau’s heel, so his name was called Jacob; and Isaac was sixty years old when she gave birth to them. When the boys grew up, Esau became a skillful hunter, a man of the field, but Jacob was a peaceful man, living in tents. (Ge 25:21-27)
The struggle within Rivkah was violent. The sons weren't just struggling, they were crushing [ratzatz] one another within her. Tradition tells us that the crushing struggle was so violent that Rivkah was unable to bear more children.
וַיִּתְרֹֽצֲצו הַבָּנִים בְּקִרְבָּהּ
רָצַץ
The three-letter root of crush, ratzatz, is composed of a reish, tzaddi, tzaddi sofit. Each Hebrew letter is also a symbol of its own essence:
ר Reish/rosh = head, chief, beginning
צ Tzaddi/tzedek = righteous, justice, hunt*
ץ Tzaddi sofit = final form of tzaddi
Tradition says that the bent tzaddik is one who is born righteous, yet has not completed the work of full repentance. The upright, or final tzaddik, the sofit, is "one who has worked to improve his connection to G‑d and returned to his essential holy nature.” This is one who has achieved freedom from crushing, the struggle between soul and spirit within. It is this very struggle that Paul describes in his letter to the Romans, the crushing struggle between the lower, soulish nature of Esau, and the spiritual nature of Jacob. In one's journey with Messiah Yeshua, the slow, sacrificial Jacob gradually takes authority over the ready-made, now-man Esau.
This merits a closer textual analysis of ”older and younger” in the prophecy:
The LORD said to her,
- Two nations are in your womb;
- and two peoples will be separated from your body;
- and one people shall be stronger than the other;
-
and the older [rav] shall serve the younger.”
Structurally, the prophecy presents problem-solution. The solution to the two nations in one womb is separating them. The solution to one being stronger is for the other to serve the stronger [rather than continue crushing one another]. Number 4 is usually translated, “The older will serve the younger.”
The problem is that “older” is usually bekhir, or firstborn. For instance, Lavan later tells Jacob “It is not our custom here to give the younger [ha-tzeira] before the older [ha-bekhira].” The word “rav” used in our text can mean elder, but it usually means “leader or chief, the more numerous.” Rav is closer to rosh, chief or head.
In other words, the two sons are not named, merely identified by descriptive nouns. There is another “twin” story that might make the prospect of older and younger even more ambiguous...
- It came about at the time she was giving birth, that behold, there were twins in her womb. Moreover, it took place while she was giving birth, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, “This one came out first.” But it came about as he drew back his hand, that behold, his brother came out. Then she said, “What a breach you have made for yourself!” So he was named Perez. Afterward his brother came out who had the scarlet thread on his hand; and he was named Zerah.” (Ge 38:27-30)
If the second set of twins explains the first set of twins, then it elicits something only hinted to with the first text: the shuffling of the first and second, or younger and chief son. Who is the actual bekhira is ambiguous. The “spiritual” may have preceded the natural...which preceded the spiritual in the physical birth. (1 Co 15:46)
For those familiar with the paradigm of the Scarlet Harlot and the Crimson Thread, this sounds familiar. Scarlet is a contranym, a word that is its own opposite. Symbolically, scarlet can represent either redemption and protection from cold [winter judgment] because of its “heating” quality (Rahab, Pr. 31 woman), or harlotry, the unbridled soul, or beast-like nefesh. Heat is the energy of physical life.
Esau is the first to emerge, like the beast of the Sixth Day, red and hairy all over. His descendants will reproduce after his kind, ruled by appetite, emotion, desire, and intellect. His color is deceptive in a sense, evoking hope of redemption. This is the ancient doctrine of the serpent, masquerading as “full redemption now.” Yeshua was tempted to behave thus in the wilderness and in the Temple at Chanukkah. Perhaps Judas even thought to force Yeshua’s hand by selling information on his whereabouts. That way Yeshua would have to stand up and redeem the Jews from Rome, who is Edom, or The Red One. What Judas didn't understand, at least until he could see that his plan wasn't working, is that his "kingdom now" mentality, hurry-up-and-win approach actually was The Red One at work.
The keyword for the beast is “now.” Gimme some of that red stuff. The beast feeds his energy needs from “red” things physically, intellectually, and emotionally. The Tamar twin text makes us question, though. Although Esau emerged first, was he really the first? He had the appearance of scarlet redemption, yet his name Esav is from la’asot, "to make." It means “ready-made.” The animals of the Sixth Day of Creation came ready-made for mating, already separated into male and female to reproduce after their kind.
Yaakov (Jacob), however, is heel, “that which follows.” Identified as the younger, tzair, Yaakov’s success takes much longer. He finds a mate after his kind much later than Esav. This is similar to Adam, who had to be shown all the animals to realize that he wasn’t of their kind. Adam was the younger emerging creation of Day Six. The beasts were older and more numerous. He would be put to virtual death in order to obtain a mate like him. The road of righteousness always takes longer, even with spiritual gifts, birthrights, and blessings. This ambiguity in the story does not negate the simple sense of the text of “the older shall serve the younger.” It is still a valid translation, yet the prophecy’s structure hints to more.
Commentators resolve this ambiguity by pointing to the first sign of the two brothers crushing another. They share the same womb, yet are unable to occupy the same place in peace. When they occupy the same territory, there will only be a continual attempt to crush the other.
Once separated from the womb, each is free to pursue his particular path. Although Yaakov will carry the burden and blessing of the bekhir, or firstborn, Esau was given some of the same blessings. The Holy One cautions Israel to respect Edom’s boundaries, for he is their “brother.” The spirit of a person, his Jacob, needs to minister to the needs of the body and soul, his Esau, yet not be ruled or crushed by the soul to the detriment of the spirit, which operates on "It is written...," not "I feel, I think, I want..."
-
and command the people, saying, “You will pass through the territory of your brothers the sons of Esau who live in Seir; and they will be afraid of you. So be very careful; do not provoke them, for I will not give you any of their land, even as little as a footstep because I have given Mount Seir to Esau as a possession.” (Dt 2:4-5)
-
“You shall not detest an Edomite, for he is your brother;” (Dt 23:7)
The hardest thing we learn is to discern between the spirit of Elohim within us and the nefesh masquerading as the ruler. Although it appears the physical Creation came first, the beginning was when the Ruach of Elohim hovered over the surface of the waters. A brief statement of spirit, then more numerous [rav] descriptions of the natural world.
There was no struggle in Creation. Natural followed spiritual, and spiritual completion bookended with a rest of all Creation on Shabbat. No competition, no crushing of one another. The human beings could rule over the beasts, or the more numerous than they, even though the beasts were created first. The younger man was actually older because of his spiritual “image,” that of the Creator, his "rosh" or head, beginning.
Edom’s blessing of princes and kingdom were established long before Jacob’s descendants Israel returned from Egypt. Edom is a kingdom of immediacy, the here and now, soul and body. Esau’s life reflects the soul, or nefesh, sustaining life and bringing pleasure to the body.
Israel's, or the House of Jacob's path, would be...and still is...a much longer journey, realized and making sense usually only in hindsight. Like his name Yaakov, it is "that which follows." Such a journey requires faith since there is so little in the immediate experience that says, “Fulfilled!” This faith was expressed by Jacob in purchasing the birthright, deceiving his way into a blessing, and enduring many more hardships than Abraham and Isaac.
The deeper meaning of the prophecy of older and younger, or chief and younger, is explained by understanding that historically, Israel and Edom have never truly been power-sharers. From the womb, they tried to crush one another, each endowed with strong gifts for their descendants. Only in Mashiach can this enmity be resolved and assigned spaces maintained. When Israel is strong, Edom has been weak. When Edom is strong, Israel has been weak. There can’t be two chiefs occupying the same space. Each is assigned a role. The soul cannot do the job of the spirit. The spirit needs the soul and body to accomplish its job to sustain the vessel in which the spirit lives. This struggle goes on within each human being, thus Moses’ caution to strictly observe Edom’s boundaries, for he is a brother, close kin.
This inability for Israel to permanently occupy their covenant Land and to maintain their boundary with Edom is attributed to their failure to turn wholly as a covenant nation to YHVH. It is said that when Israel is righteous, then the younger rules. When Israel is apostate, then the “chief” or more numerous, older, rules. There is only one chief at a time, either the one who rules over his soul (nefesh), or the soul that rules over the spirit (ruach). Edom’s food, red lentils, and his home, Edom, characterize the immediacy of the nefesh. Now.
In Mashiach, a kingdom characterized by knowing the distinction and boundaries between soul and spirit, nefesh and ruach, and the ruach ruling over the nefesh, can there be peace. The natural is revealed first, then the spiritual.
The “bread of shame” in Biblical tradition is an able-bodied person who eats bread, or benefits from, work that he didn’t do, rewards he didn’t earn. This is why tzedekah is so important. Such a person is out of balance, and needs assistance to regain the ability to earn his bread. This liberates him from the crushing power of poverty and gives him the opportunity to labor for the reward. Such a person will not be ashamed of the gift he has received, for he will complete the work and honor the gift. This helps us to understand the gift of salvation through Messiah Yeshua.
- “So said God to the House of Jacob who redeemed Abraham: Jacob will not be ashamed, nor will his face become pale.” (Is 29:22, trans. Kook, Sapphire, p. 56)
Rabbi Kook pointed out that Saul was an example of drastic, sudden change: “And you will be transformed into a different person.” (1 Sa 10:6) He was given confirming signs quickly. Avraham was also a man who made drastic changes: departing idolatry, circumcision, covenant. Going to the unknown destination. We are his children.
Jacob, however, worked on himself step-by-step. His days, seasons, and years were difficult, as he later told Pharaoh, and there were long stretches of time where the Torah records no interaction between him and the Holy One he’d encountered unwittingly at Beth-El. Jacob earned his bread the hard way. Long hours, deception, betrayal, domestic problems. Regardless, he started with the blessing! What Jacob “earned” could not have been earned without the gifts of righteousness and specific blessings. He was like the bent tzaddik, full of potential in his salvation, imparted a gifted measure of salvation and righteousness.
When Yeshua extends salvation to a person, he or she is immersed and reborn, like a newborn baby. Babies are righteous, but they've not had an opportunity to grow in their righteousness because they've not yet been challenged:
- like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation...(1 Pe 2:2)
So “the House of Jacob” demonstrates to children of Avraham an important pattern of salvation, which imparts an initial righteousness because we acknowledge Yeshua as salvation from sin. We’re a kind of “Esav,” a ready-made man, a soul redeemed from sin with our (re) birth. A Saul. Then what?
Then Jacob. Attaining the final tzaddik form of righteousness through long, hard work, a lifetime of repentance. At the end of his life, there was no sense of shame for not walking worthy of his blessings. He'd grown in his gift:
- Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth. (2 Ti 2:15)
By adopting lives of ongoing, slow spiritual transformation, we don’t have to be ashamed of the gifts we’ve been given. Abraham also adopted this slower method after such dramatic departure from the seat of idolatry. So did Sarah, who was age 90 when she gave birth to Isaac, a type of the Messiah. Ninety is the gematria value of the tzaddik. Sarah was no more ashamed, but had every reason to stand upright and rejoice in the promises and gifts.
Let us, too, walk like our mother Sarah, whose name means "princess," and like Jacob, the one who follows after. Don’t sell yourself short. Don’t exchange your future important role in the reign of Messiah for a ready-made...or reddy-made...easy spiritual life. What are the things that busy and crush you to the point that your pursuit of the Word and prayer are relegated to quick, pre-packaged sound bites that demand nothing of Jacob’s journey?
Edom’s descendants are princes of this world. Their blessings look deceivingly like Jacob’s, but Jacob’s descendants are princes of the world to come, and Sarah's the princesses. All are children of His Highness, the Ancient of Days, who is oldest of all.
